Deuteronomy 33:20 — Word Study
WLCוּלְגָ֣ד אָמַ֔ר בָּר֖וּךְ מַרְחִ֣יב גָּ֑ד כְּלָבִ֣יא שָׁכֵ֔ן וְטָרַ֥ף זְר֖וֹעַ אַף־ קָדְקֹֽד׃
BSAConcerning GadGâd [the seventh son of Jacob, founder of the tribe] he saidʼâmar■ Blessed [is]bârak [praised, honored] he who enlargesrâchab [expands, increases] [the domain of] GadGâd He lies downshâkan■ [dwells, rests] like a lionlâbîyʼ [lioness, fierce and powerful] and tears offṭâraph [seizes, rips apart] an armzᵉrôwaʻ [the arm as stretched out; strength, might, power] orʼaph a headqodqôd [the crown of the head, the scalp]
| Greek | English | Parsing |
|---|---|---|
| וּלְגָ֣ד | and of Gad | Conjunction, preposition, noun proper masculine |
| אָמַ֔ר | he said | Verb, Qal, perfect third person masculine singular |
| בָּר֖וּךְ | [be] blessed | Verb, Qal, participle (passive) masculine singular |
| מַרְחִ֣יב | [one who] enlarges | Verb, Hiphil, participle (active) masculine singular common |
| גָּ֑ד | Gad | Noun proper masculine |
| כְּלָבִ֣יא | like a lion | Preposition, noun common masculine singular absolute |
| שָׁכֵ֔ן | he dwells | Verb, Qal, perfect third person masculine singular |
| וְטָרַ֥ף | and he tears | Conjunction, verb qal perfect third person masculine singular |
| זְר֖וֹעַ | an arm | Noun common, feminine singular absolute |
| אַף־ | also | Particle |
| קָדְקֹֽד׃ | a scalp | Noun common, masculine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Concerning Gad he said: “Blessed is he who enlarges the domain of Gad! He lies down like a lion and tears off an arm or a head. |
| KJV | ¶ And of Gad he said, Blessed be he that enlargeth Gad: he dwelleth as a lion, and teareth the arm with the crown of the head. |
| ASV | And of Gad he said, Blessed be he that enlargeth Gad: He dwelleth as a lioness, And teareth the arm, yea, the crown of the head. |
| YLT | And of Gad he said: — Blessed of the Enlarger [is] Gad, As a lioness he doth tabernacle, And hath torn the arm — also the crown! |
| WEB | About Gad he said, “He who enlarges Gad is blessed. He dwells as a lioness, and tears the arm and the crown of the head. |
| BBE | Of Gad he said, A blessing be on him who makes wide the limits of Gad: he takes his rest like a she-lion, taking for himself the arm and the crown of the head. |
Where they part company is מַרְחִ֣יב — see How Translations Differ.
The sentence has a main clause followed by descriptive phrases that elaborate on Gad's characteristics and actions.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbאָמַר
The sentence as the grammar sees it Open the tree ›
Every word here is used elsewhere in the Old Testament.
Bars are logarithmic — אֵת, the commonest word in the Hebrew Bible, stands about 11,000 times, so a linear scale would leave everything else invisible. Click a row to open that word.
Deep Study — Deuteronomy 33:20
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — Moses' Blessing to the Tribe of Gadgenerated
Deuteronomy 33:20 contains Moses' blessing for Gad, the seventh son of Jacob. He acknowledges Gad's strength and potential for expansion, likening him to a powerful lion. This blessing is part of a larger section where Moses speaks to each tribe, affirming their unique roles and destinies within Israel. The imagery used emphasizes Gad's ferocity and capability in battle, reflecting the tribe's character and future.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Genesis 9:26–27 | He also declared: “Blessed be the LORD, the God of Shem! May Canaan be the servant of Shem. |
| 2 | Joshua 13:8–10 | The other half of Manasseh, along with the Reubenites and Gadites, had received the inheritance Moses had given them beyond the Jordan to the east, just as Moses the servant of the LORD had assigned to them: |
| 3 | 1 Chronicles 4:10 | And Jabez called out to the God of Israel, “If only You would bless me and enlarge my territory! May Your hand be with me and keep me from harm, so that I will be free from pain.” And God granted the request of Jabez. |
| 4 | 1 Chronicles 12:8–37 | Some Gadites defected to David at his stronghold in the desert. They were mighty men of valor, trained for battle, experts with the shield and spear, whose faces were like the faces of lions and who were as swift as gazelles on the mountains: |
| 5 | Psalm 18:19–36 | He brought me out into the open; He rescued me because He delighted in me. |
The Treasury of Scripture Knowledge — 8 references, hung on the phrase they belong to
The Key Word — גָּד, u.le.Gadgenerated
The name גָּד (Gad) refers to both a son of Jacob and the tribe descended from him. The name means 'troop' and signifies strength, as Gad was known for his military prowess. The parsing as a noun proper masculine indicates its use as a proper name, specifically for the individual and the tribe he founded.
In this verse, Gad is associated with expansion and strength, highlighted by the verb מַרְחִ֣יב (mar'chiv), meaning 'to enlarge' or 'to expand'. This suggests that Gad's influence and territory will grow, which is significant for the tribe's identity and future in the land of Israel.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, so the BSB is the wording every comparison below is made against.
Sentence Structuregenerated
The finite verb אָמַ֔ר (he said) governs the entire verse, with multiple clauses and phrases branching off it. The structure includes a subject clause identifying Gad, a participial phrase describing his action, and a simile comparing him to a lion.
The main clause is supported by phrases that detail Gad's attributes, such as his strength and ferocity, creating a vivid picture of his character and role within the tribe.
Septuagint Backgroundgenerated
The Septuagint uses γαδ (gad) for Gad, maintaining the name's significance. The Greek word λέων (leon), meaning 'lion', captures the essence of strength and power, paralleling the Hebrew imagery.
This choice reflects the translators' intent to convey the same qualities of might and ferocity attributed to Gad in the Hebrew text.
In plain words — the whole versegenerated
Deuteronomy 33:20 records Moses blessing Gad, saying he will be strong and expand his territory. He is compared to a lion, emphasizing his power. This blessing highlights Gad's importance among the tribes of Israel.
Frequently Asked Questionsgenerated
Moses is indicating that Gad will have a significant influence and territory, suggesting growth and strength for the tribe.
The comparison to a lion emphasizes Gad's strength, ferocity, and capability in battle, traits valued in a warrior tribe.
The blessings reflect each tribe's unique identity and role within Israel, affirming their destinies and contributions to the nation.
Gad's blessing, like those of other tribes, highlights specific strengths and characteristics, showing the diversity and unity within Israel.
Reflection Questionsgenerated
- What qualities do I admire in leaders that resemble Gad's strength and ferocity?
- How can I apply the idea of expanding my influence positively in my community?
- In what ways can I support others in their strengths, similar to how Moses supported Gad?
- How can the imagery of a lion inspire me to be courageous in my own challenges?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Deuteronomy 33:20 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd of Gad he said,.... The tribe of Gad, as the Targums of Jonathan and Jerusalem: blessed [be] he that enlargeth Gad; that is, the Lord, to whom the praise and glory were to be given, who had
Read John Gill on Deuteronomy 33 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd of Gad he said, Blessed be he that enlargeth Gad: he dwelleth as a lion, and teareth the arm with the crown of the head.
Read Robert Jamieson on Deuteronomy 33 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleBy praising God for enlarging Gad he supposeth the ground of these praises, that God would enlarge Gad, i.e. either. 1. Enlarge his territories; which seems needless, because they had a very large portion now when Moses uttered these words. Or, 2. Bring him out of his straits and troubles, which he was likely to be oft engaged in, because he was encompassed with potent enemies. And in this sense the phrase is used : compare 118:5. One instance of the fulfilling hereof we have Jude 11. He dwelleth as a lion, i.e. safe and secure from his enemies, and terrible to them when they rouse and molest him. See , &c.; . Teareth the arm with the crown of the head, i.e. utterly destroys his enemies…
Read Matthew Poole on Deuteronomy 33 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsDeuteronomy 33:20 And of Gad he said, Blessed [be] he that enlargeth Gad: he dwelleth as a lion, and teareth the arm with the crown of the head.Ver. 20. He dwelleth as a lion.] That should make his party good with the enemy, upon whom he bordereth, and by whom he is often invaded. See Genesis 49:19 Judges 11:5; Judges 11:13 1 Chronicles 12:8.
Read John Trapp on Deuteronomy 33 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(20) Blessed be he that enlargeth Gad.—The mountains of Gilead shut him in. He dwelleth as a lion.—See 1 Chronicles 12:8, for eleven Gadites, “whose faces were as the faces of lions.”
Read Charles John Ellicott on Deuteronomy 33 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 20. Blessed be he that enlargeth Gad] As deliverance out of distress is termed enlarging, (see Psalms 4:1), this may refer to God's deliverance of the tribe of Gad out of that distress mentioned Genesis 49:19, and to the enlargement obtained through means of Jephthah, Judges 11:33, and probably also to the victories obtained by Gad and Reuben over the Hagarites, 1 Chronicles 5:18-20. He dwelleth as a lion] Probably the epithet of lion or lion-like was applied to this tribe from their fierce and warlike disposition. And on this supposition, 1 Chronicles 12:8, will appear to be a sufficient comment: And of the Gadites there were-men of might, men of war for the battle, that could handle…
Read AdamClarke on Deuteronomy 33 →CambridgeThe Cambridge Bible for Schools and Colleges20And of Gad he said: Blessed be the Broadener of Gad, Like a lion he haunts And tears the arm, yea the scalp. 21And he saw to the best for himself, [For there was the lot of the leader (?)] Yet he went with the heads of the people, He wrought the just will of the Lord, And his judgements along with Israel. On Gad’s territory see Deuteronomy 3:16 f. (mingled with that of Reuben); and Joshua 13:24-28, where he extends from Aroer on Arnon northward through Moab and all the cities of Gilead to Lidebir (just S. of the Yarmϋk) unto the uttermost part of the sea of Chinnereth: truly the broadest of the tribal territories, the lot of the leader(?), as this oracle describes it. On the obscure…
Read Cambridge on Deuteronomy 33 →Albert Barnes1798–1870Barnes' Notes on the Biblei. e., Blessed be God who shall grant to Gad a spacious territory. Compare the blessing of Shem Genesis 9:26. With the crown - Rather, yea, the crown.
Read Albert Barnes on Deuteronomy 33 →The verse in English, compared — 17 translations, and where they part company
Every translation on this page is a decision someone had to make and commit to. Read down a column and you see one translator's judgement; read across a row and you see the range the Greek actually allows. The BSB is the wording the rest of this page is measured against, so it is listed first.
Modern formal
Concerning Gad he said: “Blessed is he who enlarges the domain of Gad! He lies down like a lion and tears off an arm or a head.
About Gad he said, “He who enlarges Gad is blessed. He dwells as a lioness, and tears the arm and the crown of the head.
Concerning Gad he said: “Blessed is he who enlarges the domain of Gad! He lies down like a lion and tears off an arm or a head.
Of Gad he said: Blessed be the one who enlarges Gad. Like a lioness he will dwell; he will tear at an arm – indeed, a scalp.
Tyndale line
¶ And of Gad he said, Blessed be he that enlargeth Gad: he dwelleth as a lion, and teareth the arm with the crown of the head.
And of Gad he said, Blessed be he that enlargeth Gad: He dwelleth as a lioness, And teareth the arm, yea, the crown of the head.
And of Gad he said, Blessed be he that enlargeth Gad: He dwelleth as a lioness, And teareth the arm, yea, the crown of the head.
And of Gad he said: Blessed be he that enlargeth Gad: he dwelleth as a lion, and teareth the arm with the crown of the head.
Also of Gad he said, Blessed be hee that enlargeth Gad: he dwelleth as a lion, that catcheth for his praye the arme with the head.
Strictly literal
And of Gad he said, Blessed be he that enlargeth Gad! As a lion doth he dwell, and teareth the arm, even the top of the head.
And of Gad he said: — Blessed of the Enlarger [is] Gad, As a lioness he doth tabernacle, And hath torn the arm — also the crown!
And of Gad he said: Blessed is he who is enlarging Gad, || He dwells as a lioness, || And has torn the arm—also the crown!
And of Gad he said, Blessed be he that enlargeth Gad: like a lioness lieth he down, and teareth off the arm with the crown of the head.
About Gad, Moses said: Blessed be he who enlarges Gad. He will live there like a lioness, and he will tear off an arm or a head.
From the Latin
And to Gad he said: Blessed be Gad in his breadth: he hath rested as a lion, and hath seized upon the arm and the top of the head.
Simplified
To Gad he said: “Blessed is he who makes Gad's territory larger! Gad is like a lion lying in wait, ready to rip off an arm or a head.
Of Gad he said, A blessing be on him who makes wide the limits of Gad: he takes his rest like a she-lion, taking for himself the arm and the crown of the head.
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text is supported by the Septuagint, which matches all words. The Samaritan Pentateuch differs in three words, adding גם (also) and using טרוף (tear) instead of the Hebrew טָרַף. The Dead Sea Scrolls show similar variations, with some words restored by editors.
וּלְגָ֣ד אָמַ֔ר בָּר֖וּךְ מַרְחִ֣יב גָּ֑ד כְּלָבִ֣יא שָׁכֵ֔ן וְטָרַ֥ף זְר֖וֹעַ אַף־ קָדְקֹֽד׃
11 of the 11 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
ולגד אמר ברוך מרחיב גד כלביה שׁכן טרוף זרוע גם קדקד
3 words differ from the Masoretic Text: לביה (lion), טרוף (tear), גם (even)
[ולגד] [אמר] [ברוך] [מרחיב] גד כלביא [שכן] וטרף ׳׳׳׳׳׳׳׳ זרוע ואף קדקד
6 words on the leather — 1 partly restored, 5 supplied entire by an editor.
ולגד אמר [ברוך] [מרחיב] [גד] [כלביא] שכן וטרף זרוע אף קדקד
6 words on the leather — 1 partly restored, 4 supplied entire by an editor.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Deuteronomy 33:20
One dossier per word, with every reference work grouped by kind — Hebrew lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. On the Hebrew: Brown-Driver-Briggs entire and its gloss set, Strong's Hebrew Dictionary, and Tyndale House's Translators Brief lexicon. Where a cell says a work has no entry, that work genuinely has none for this word.
גָּד (Gad) refers to a son of Jacob and Zilpah, as well as the tribe descended from him. The name means 'troop' and is associated with a prophet during David's time. Gad is first mentioned in Genesis 30:11 and is noted for his role in David's reign, including contributions to musical arrangements and involvement in census events.
גָּד 71 n.pr.m. (fortunatus?)
son of Jacob and Zilpah
a prophet in David's time
base
H1410 גָּד . son of Jacob and Zilpah
. a prophet in David's time
1410 Gad gawd
from 1464; Gad, a son of Jacob, including his tribe and its
territory; also a prophet:--Gad.
see HEBREW for 01464
גָּד (gad) — Gad.
A man of the tribe of Gad living at the time of the Patriarchs, first mentioned at Gen.30.11;
son of: Israel (H3478) and Zilpah (H2153);
brother of: Asher (H0836);
half-brother of: Reuben (H7205), Simeon (H8095), Levi (H3878), Judah (H3063), Dan (H1835H), Naphtali (H5321), Issachar (H3485), Zebulun (H2074), Dinah (H1783), Joseph (H3130) and Benjamin (H1144);
father of: Ziphion (H6837), Haggi (H2291), Shuni (H7764), Ezbon (H0675), Eri (H6179), Arod (H0720) and Areli (H0692)
§ Gad = "troop"
1) seventh son of Jacob by Zilpah, Leah's handmaid, and full brother of Asher.
2) the tribe descended from Gad
3) a prophet during the time of David; appears to have joined David when in the hold; reappears in connection with the punishment for taking a census; also assisted in the arrangements for the musical service of the "house of God"
גָּד (gad) — Gad.
Conj | Prep | N-proper — Conjunction · preposition · noun proper masculineHC/R/Npm
Gad
Fortune; luck. (1.) Jacob’s seventh son, by Zilpah, Leah’s handmaid, and the brother of Asher (Gen. 30:11-13; 46:16, 18). In the Authorized Version of 30:11 the words, “A troop cometh: and she called,” etc., should rather be rendered, “In fortune [R.V., ‘Fortunate’]: and she called,” etc., or “Fortune cometh,” etc.
The tribe of Gad during the march through the wilderness had their place with Simeon and Reuben on the south side of the tabernacle (Num. 2:14). The tribes of Reuben and Gad continued all through their history to follow the pastoral pursuits of the patriarchs (Num. 32:1-5).
(a troop). Jacob’s seventh son, the first-born of Zilpah, Leah’s maid, and whole-brother to Asher. (Genesis 30;11-13; 46:16,18) (B.C. 1753-1740.) "The seer," or "the king’s seer," i.e. David’s (1 Chronicles 29:29; 2 Chronicles 29:25) was a "prophet" who appears to have joined David when in the old. (1 Samuel 22:5) (B.C. 1061.) He reappears in connection with the punishment inflicted for the numbering of the people. (2 Samuel 24:11-19; 1 Chronicles 21:9-19) He wrote a book of the Acts of David, (1 Chronicles 29:29) and also assisted in the arrangements for the…
Prosperity, fortune,
1. Son of Jacob and Zilpah, Leah’s servant, Ge 30:11. Leah called him Gad, and said, "A troop cometh." Compare Ge 49:19; but many Hebrew scholars prefer the rendering, good fortune or prosperity cometh. The tribe of Gad came out of Egypt in number forty-five thousand six hundred and fifty, Ge 46:16 Nu 1:24. After the defeat of the kings Og and Sihon, Gad and Reuben desired to have their allotment east of Jordan, alleging their great number of cattle. Moses granted their request, on condition that they should accompany their brethren, and assist in conquering the land west of Jordan, Nu 32:1-42. The…
a band; a troop
אָמַר (amar) is a Hebrew verb meaning 'to say' or 'to utter,' with a broad range of uses including to promise, command, or even boast. It appears in various forms, such as in the Qal (to say), Niphal (to be told), and Hiphil (to avow). The entries highlight its versatility in both spoken and internal contexts, though no specific verse is noted.
אָמַר 5287 vb. utter, say
Qal
Say
Say in the heart (= think)
Promise
Command (esp. late)
Niph. be said, told
Hiph. avow, avouch (lit. cause to declare)
Hithp. act proudly, boast
base
H559 אָמַר utter, say .. Say
. Say in the heart (= think)
. Promise
. Command (esp. late)
. be said, told
. avow, avouch (lit. cause to declare)
. act proudly, boast
559 'amar aw-mar'
a primitive root; to say (used with great
latitude):--answer, appoint, avouch, bid, boast self, call,
certify, challenge, charge, + (at the, give) command(-ment),
commune, consider, declare, demand, X desire, determine, X
expressly, X indeed, X intend, name, X plainly, promise,
publish, report, require, say, speak (against, of), X still, X
suppose, talk, tell, term, X that is, X think, use (speech),
utter, X verily, X yet.
אָמַר (a.mar) — to say.
1) to say, speak, utter
1a) (Qal) to say, to answer, to say in one's heart, to think, to command, to promise, to intend
1b) (Niphal) to be told, to be said, to be called
1c) (Hithpael) to boast, to act proudly
1d) (Hiphil) to avow, to avouch
Aramaic equivalent: a.mar (אֲמַר "to say" H0560)
V-Qal-Perf-3ms — Verb · Qal · perfect third person masculine singularHVqp3ms
The Hebrew word בָּרַךְ (*barak*) is built from a primitive root meaning 'to kneel' and encompasses a range of meanings including 'to bless' and 'to curse.' It can refer to blessing God or men, as well as the act of kneeling in adoration. The entries note that it can also imply a curse in certain contexts, reflecting a nuanced use in greetings and farewells.
[בָּרַךְ] 329 vb. kneel, bless
Qal
kneel down
bless
Niph. bless oneself
Pi.
bless God, adore with bended knees
God blesses
men bless men
salute, greet, with an invocation of blessing
bless, with the antithetical meaning curse from the greeting in departing, saying adieu to, taking leave of; but rather a blessing overdone and so really a curse as in vulgar English as well as in the Shemitic cognates
Pu.
pass. to be blessed, adored
prospered by God
have prosperity invoked, by Balaam
in gratitude
Hiph. and he made his camel kneel
Hithp. bless oneself, congratulate oneself in his heart
base
H1288 בָּרַךְ kneel, bless .. kneel down
. bless
. bless oneself
. . bless God, adore with bended knees
. God blesses
. men bless men
. salute, greet, with an invocation of blessing
. bless, with the antithetical meaning curse from the greeting in departing, saying adieu to, taking leave of; but rather a blessing overdone and so really a curse as in vulgar English as well as in the Shemitic cognates
. . pass. to be blessed, adored
. prospered by God
. have prosperity invoked, by Balaam
. in gratitude
. and he made his camel kneel
. bless oneself, congratulate oneself in his heart
1288 barak baw-rak'
a primitive root; to kneel; by implication to bless God (as
an act of adoration), and (vice-versa) man (as a benefit);
also (by euphemism) to curse (God or the king, as treason):--X
abundantly, X altogether, X at all, blaspheme, bless,
congratulate, curse, X greatly, X indeed, kneel (down),
praise, salute, X still, thank.
בָּרַךְ (ba.rakh) — to bless.
1) to bless, kneel
1a) (Qal)
1a1) to kneel
1a2) to bless
1b) (Niphal) to be blessed, bless oneself
1c) (Piel) to bless
1d) (Pual) to be blessed, be adored
1e) (Hiphil) to cause to kneel
1f) (Hithpael) to bless oneself
2) (TWOT) to praise, salute, curse
Aramaic equivalent: be.rakh (בְּרַךְ "to bless" H1289)
V-Qal-Inf-c — Verb · Qal · participle (passive) masculine singularHVqsmsa
bles'-ed (barukh): Where God is referred to, this word has the sense of "praise," as in 1Sa 25:32, "Blessed be Yahweh, the God of Israel." But where man is in mind it is used in the sense of "happy" or "favored," and most frequently so in the Psalms and the Gospels, as for example, "Blessed is the man that walketh not in the counsel of the wicked" (Ps 1:1); "Blessed art thou among women" (Lu 1:42); "Blessed are the poor in spirit" (Mt 5:3).
See BEATITUDES.
רָחַב (rachab) is a Hebrew verb meaning to be or grow wide or large. It encompasses various forms, including being widened or enlarged (Qal), describing broad or roomy pastures (Niphal), and the act of making something large or enlarging it (Hiphil). The entries collectively emphasize both literal and figurative uses of the term.
רָחַב [? also רָחֹב] vb. be or grow, wide, large
Qal be widened, enlarged
Niph. broad, roomy, pasture.
Hiph.
make large
enlarge
base
H7337 רָחַב [? also רָחֹב] be or grow, wide, large
7337 rachab raw-khab'
a primitive root; to broaden (intransitive or transitive,
literal or figurative):--be an en-(make) large(-ing), make
room, make (open) wide.
רָחַב (ra.chav) — to enlarge.
1) to be or grow wide, be or grow large
1a) (Qal) to be widened, be enlarged
1b) (Niphal) broad or roomy pasture (participle)
1c) (Hiphil)
1c1) to make large
1c2) to enlarge
V-Hiphil — Verb · Hiphil · participle (active) masculine singular commonHVhrmsc
גָּד (Gad) refers to a son of Jacob and Zilpah, as well as the tribe descended from him. The name means 'troop' and is associated with a prophet during David's time. Gad is first mentioned in Genesis 30:11 and is noted for his role in David's reign, including contributions to musical arrangements and involvement in census events.
גָּד 71 n.pr.m. (fortunatus?)
son of Jacob and Zilpah
a prophet in David's time
base
H1410 גָּד . son of Jacob and Zilpah
. a prophet in David's time
1410 Gad gawd
from 1464; Gad, a son of Jacob, including his tribe and its
territory; also a prophet:--Gad.
see HEBREW for 01464
גָּד (gad) — Gad.
A man of the tribe of Gad living at the time of the Patriarchs, first mentioned at Gen.30.11;
son of: Israel (H3478) and Zilpah (H2153);
brother of: Asher (H0836);
half-brother of: Reuben (H7205), Simeon (H8095), Levi (H3878), Judah (H3063), Dan (H1835H), Naphtali (H5321), Issachar (H3485), Zebulun (H2074), Dinah (H1783), Joseph (H3130) and Benjamin (H1144);
father of: Ziphion (H6837), Haggi (H2291), Shuni (H7764), Ezbon (H0675), Eri (H6179), Arod (H0720) and Areli (H0692)
§ Gad = "troop"
1) seventh son of Jacob by Zilpah, Leah's handmaid, and full brother of Asher.
2) the tribe descended from Gad
3) a prophet during the time of David; appears to have joined David when in the hold; reappears in connection with the punishment for taking a census; also assisted in the arrangements for the musical service of the "house of God"
גָּד (gad) — Gad.
N-proper — Noun proper masculineHNpm
Gad
Fortune; luck. (1.) Jacob’s seventh son, by Zilpah, Leah’s handmaid, and the brother of Asher (Gen. 30:11-13; 46:16, 18). In the Authorized Version of 30:11 the words, “A troop cometh: and she called,” etc., should rather be rendered, “In fortune [R.V., ‘Fortunate’]: and she called,” etc., or “Fortune cometh,” etc.
The tribe of Gad during the march through the wilderness had their place with Simeon and Reuben on the south side of the tabernacle (Num. 2:14). The tribes of Reuben and Gad continued all through their history to follow the pastoral pursuits of the patriarchs (Num. 32:1-5).
(a troop). Jacob’s seventh son, the first-born of Zilpah, Leah’s maid, and whole-brother to Asher. (Genesis 30;11-13; 46:16,18) (B.C. 1753-1740.) "The seer," or "the king’s seer," i.e. David’s (1 Chronicles 29:29; 2 Chronicles 29:25) was a "prophet" who appears to have joined David when in the old. (1 Samuel 22:5) (B.C. 1061.) He reappears in connection with the punishment inflicted for the numbering of the people. (2 Samuel 24:11-19; 1 Chronicles 21:9-19) He wrote a book of the Acts of David, (1 Chronicles 29:29) and also assisted in the arrangements for the…
Prosperity, fortune,
1. Son of Jacob and Zilpah, Leah’s servant, Ge 30:11. Leah called him Gad, and said, "A troop cometh." Compare Ge 49:19; but many Hebrew scholars prefer the rendering, good fortune or prosperity cometh. The tribe of Gad came out of Egypt in number forty-five thousand six hundred and fifty, Ge 46:16 Nu 1:24. After the defeat of the kings Og and Sihon, Gad and Reuben desired to have their allotment east of Jordan, alleging their great number of cattle. Moses granted their request, on condition that they should accompany their brethren, and assist in conquering the land west of Jordan, Nu 32:1-42. The…
a band; a troop
לְבִי (labiy') refers to a lion, while לְבִיָּא (leviyah) denotes a lioness. The entries indicate that לָבִיא (lavi') can also mean lion, with possible feminine forms. The word is associated with the idea of roaring, and it appears in contexts like Ezekiel 19:2.
ref
לָבִיא n. [m.] lion, poss. also [f.] lioness
base
H3833a לְבִי lion H3833b לְבִיָּא lioness H3833c לָבִיא n. [m.] lion, poss. also [f.] lioness
3833 labiy' law-bee'
or (Ezek. 19:2) lbiyao {leb-ee-yaw'}; irreg. masculine plural
lbaviym {leb-aw-eem'}; irreg. feminine plural lbaeowth
{leb-aw-oth'}; from an unused root men. to roar; a lion
(properly, a lioness as the fiercer (although not a roarer;
compare 738)):--(great, old, stout) lion, lioness, young
(lion).
see HEBREW for 0738
לְבִי (le.vi) — lion.
lion
לְבִיָּא (le.viy.ya) — lioness.
lioness
Another spelling of la.vi (לָבִיא "lion" H3833C)
לָבִיא (la.vi) — lion.
lion
Also means: le.viy.ya (לְבִיָּא "lioness" H3833B)
Prep | N-cs — Preposition · noun common masculine singular absoluteHR/Ncmsa
li'-un:
(1) Occurring most often in the Old Testament is 'aryeh, plural 'ardyoth. Another form, 'ari, plural 'arayim, is found less often.
1. Names:
Compare 'ari'el, "Ariel" (Ezr 8:16; Isa 29:1,2,7); char'el, "upper altar," and 'ari'el, "altar hearth" (Eze 43:15); 'aryeh, "Arieh" (2Ki 15:25); 'ar'eli, "Areli" and "Arelites" (Ge 46:16; Nu 26:17).
"The most powerful, daring and impressive of all carnivorous animals, the most magnificent in aspect and awful in voice." At present lions do not exist in Palestine; but they must in ancient times have been numerous. The lion of Palestine was in all probability the Asiatic variety, described by Aristotle and Pliny as distinguished by its short and curly mane, and by being shorter and rounder in shape, like the sculptured lion found at Arban. It was less daring than the longer named species, but when driven by hunger it not only ventured to attack the flocks in the desert in presence of the shepherd, (1 Samuel 17:34; Isaiah 31:4) but laid waste towns and villages, (2 Kings 17:25,26; Proverbs 22:13; 26:13) and devoured men.…
The well-known and noble king of beasts, frequently spoken of in Scripture. He often exceeds eight feet in length and four feet in height; and his majestic and dauntless aspect, his prodigious strength and agility, and his peculiar roar, make him the terror of the forests. Lions were common in Palestine, (See JORDAN,) and the Hebrews had seven different names for them, to distinguish the different ages, etc. Five of these occur together in Job 4:10,11. See also Na 2:11,12. The psalmist alludes to the stealthy creeping of the lion till he can spring upon his prey, when he says of the crafty wicked man, "He lieth in wait secretly as a lion in his den; .... he croucheth, and humbleth himself, that the poor may fall by his strong ones." The Bible reader will remember the exploits of…
שָׁכַן (shakan) is a Hebrew verb meaning to settle down, abide, or dwell. It encompasses various forms of residing, both literally and figuratively, and includes nuances of establishing or causing to dwell. The entries indicate its use in different grammatical forms, such as Qal, Piel, and Hiphil, which express actions related to dwelling and establishing habitation.
שָׁכַן, שָׁכֵ֑ן 129 vb. settle down, abide, dwell
Qal
settle down to abide
abide, dwell
Pi.
make settle down, establish
make to dwell
Hiph.
lay
cause birds to settle
cause to dwell
base
H7931 שָׁכַן, שָׁכֵ֑ן settle down, abide, dwell
7931 shakan shaw-kan'
a primitive root (apparently akin (by transmission) to 7901
through the idea of lodging; compare 5531, 7925); to reside or
permanently stay (literally or figuratively):--abide,
continue, (cause to, make to) dwell(-er), have habitation,
inhabit, lay, place, (cause to) remain, rest, set (up).
see HEBREW for 05531
see HEBREW for 07925
שָׁכַן (sha.khan) — to dwell.
1) to settle down, abide, dwell, tabernacle, reside
1a) (Qal)
1a1) to settle down to abide
1a2) to abide, dwell, reside
1b) (Piel)
1b1) to make settle down, establish
1b2) to make or cause to dwell
1c) (Hiphil)
1c1) to lay, place, set, establish, settle, fix
1c2) to cause to dwell or abide
Aramaic equivalent: she.khan (שְׁכֵן "to dwell" H7932)
V-Qal-Perf-3ms — Verb · Qal · perfect third person masculine singularHVqp3ms
טָרַף (taraph) is a Hebrew verb meaning to tear, rend, or pluck. It can describe the action of tearing in various forms, such as being torn in pieces or providing food. The entries indicate a range of uses, from physical tearing to metaphorical feeding, with specific examples in contexts like animals being torn apart.
טָרַף vb. tear, rend, pluck
Qal tear, rend
Niph. of animal torn
Pu. Joseph has certainly been torn in pieces
Hiph. let me devour my appointed bread
base
H2963 טָרַף tear, rend, pluck
2963 taraph taw-raf'
a primitive root; to pluck off or pull to pieces; causatively
to supply with food (as in morsels):--catch, X without doubt,
feed, ravin, rend in pieces, X surely, tear (in pieces).
טָרַף (ta.raph) — to tear.
1) to tear, rend, pluck
1a) (Qal) to tear, rend
1b) (Niphal) to be torn in pieces
1c) (Poal) to be torn in pieces
1d) (Hiphil) to provide food
Conj | V-Qal-3ms — Conjunction · verb qal perfect third person masculine singularHC/Vqp3ms
terz (dim`ah; dakrua): In the instances recorded in Scripture weeping is more frequently associated with mental distress than with physical pain. Eastern peoples show none of the restraint of emotion in lamentation which is characteristic of modern Occidentals, and there are many records of this manifestation of woe, even among men accustomed to hardships and warfare, such as David and his soldiers. The flow of tears is the evidence of sorrow in prospect of approaching death in Ps 39:12; 2Ki 20:5; Isa 38:5, and of the suffering consequent on oppression (Ec 4:1), or defeat in battle (Isa 16:9), or hopeless remorse, as with…
Small urns or Lachrymatorises, of thin glass or simple pottery, and containing the tears of mourners at funerals, used to be placed in the sepulchres of the dead at Rome and in Palestine, where they are found in great numbers on opening ancient tombs. This custom is illustrative of Ps 56:8, which shows that God is ever mindful of the sorrows of his people. In Re 7:17 he is represented as tenderly wiping all tears from their eyes, or removing for ever all their grief.
זְרוֹעַ (z'roa) refers to an arm or shoulder, often symbolizing strength. It can denote the physical arm, the shoulder of a sacrificed animal, or military and political forces. The word is derived from a root meaning to stretch out, indicating both physical and metaphorical strength.
זְרוֹעַ, זְרֹעַ n.f. and (rare) m. arm, shoulder, strength
arm
arm, as symbol of strength
Pl. forces, political and military
Shoulder of animal sacrificed, belonging to priest
base
H2220 זְרוֹעַ, זְרֹעַ arm, shoulder, strength . arm
. arm, as symbol of strength
. Pl. forces, political and military
. Shoulder of animal sacrificed, belonging to priest
2220 zrowa` zer-o'-ah
or (shortened) zroao {zer-o'-ah}; and (feminine) zrowpah
{zer-o-aw'}; or zrowah {zer-o-aw'}; from 2232; the arm (as
stretched out), or (of animals) the foreleg; figuratively,
force:--arm, + help, mighty, power, shoulder, strength.
see HEBREW for 02232
זְרוֹעַ (ze.ro.a) — arm.
1) arm, forearm, shoulder, strength
1a) arm
1b) arm (as symbol of strength)
1c) forces (political and military)
1d) shoulder (of animal sacrificed)
N-cs — Noun common · feminine singular absoluteHNcfsa
arm (zeroa`, 'ezroa`, dera`; brachion; chotsen, katheph): The usual form is zeroa` from the root zara`, "to spread." The arm may be "stretched out." 'Ezroa` is this form with prosthetic 'aleph (Job 31:22; Jer 32:21), and dera` is the Aramaic form. Chotsen is really "bosom," thus the Revised Version (British and American) (Isa 49:22); and katheph is "shoulder," thus the Revised Version (British and American) (Job 31:22). Compare cheir, also, in Ac 11:21.
Figurative: The arm denotes influence, power, means of support or conquest. The arms of Moab (Jer 48:25) and of…
Arm
Used to denote power (Ps. 10:15; Ezek. 30:21; Jer. 48:25). It is also used of the omnipotence of God (Ex. 15:16; Ps. 89:13; 98:1; 77:15; Isa. 53:1; John 12:38; Acts 13:17)
The Hebrew word אַף (aph) is a conjunction that indicates addition, often implying something greater. It can mean 'also,' 'yea,' or 'though,' and is used to connect ideas in a sentence. The entries highlight its use as both an adverb and conjunction, with a focus on its additive nature.
אַף conj. denoting addition, esp. of something greater, also, yea
base
H637 אַף conj. denoting addition, esp. of something greater, also, yea
637 'aph af
a primitive particle; meaning accession (used as an adverb or
conjunction); also or yea; adversatively though:--also, +
although, and (furthermore, yet), but, even, + how much less
(more, rather than), moreover, with, yea.
אַף (aph) — also.
conj (denoting addition, esp of something greater)
1) also, yea, though, so much the more
adv
2) furthermore, indeed
Aramaic equivalent: aph (אַף "also" H0638)
DirObjM — ParticleHTj
ol'-so: In the Greek kai, when it is equivalent to "also" or "even," is always placed before the word or phrase which it is intended to emphasize (e.g. Ac 12:3; 1 Joh 4:21). Mt 6:14 should therefore read, "Your heavenly Father will forgive you also"; Lu 6:13, "Whom also he named apostles"; Heb 8:6, "The mediator of a better covenant also"; and 1Th 4:14, `If we believe that Jesus died and rose again, so also (we believe that) those who are fallen asleep in Jesus, God will bring with Him.'
The Hebrew word קָדְקֹד (qodqod) refers to the crown or top of the head, emphasizing the part that is most bowed. It encompasses meanings such as head, scalp, and hairy crown. The entries consistently highlight its association with the uppermost part of the head.
קָדְקֹד n.[m.] head, crown of head
base
H6936 קָדְקֹד head, crown of head
6936 qodqod kod-kode'
from 6915; the crown of the head (as the part most
bowed):--crown (of the head), pate, scalp, top of the head.
see HEBREW for 06915
קׇדְקֹד (qod.qod) — crown.
head, crown of head, top of head, hairy crown, scalp
N-ms — Noun common · masculine singular absoluteHNcmsa